ब्रजभाषा की साहित्य यात्रा
bolachal ki bhasha aur sahityik brajabhasha mean antar karane ki avashyakata do karanoan se p dati hai, bolachal ki brajabhasha braj ke bhaugolik kshetr ke bahar upayog mean nahian laee jati, jabaki sahityik brajabhasha ka upayog brajakshetr ke bahar ke kaviyoan ne bhi usi kushalata ke sath kiya hai, jis kushalata ke sath brajakshetr ke kaviyoan ne kiya hai. doosara antar yah hai ki bolachal ki braj aur sahityik braj ke bich mean ek manak braj hai, jisamean brajabhasha ke upaboliyoan ke sabhi roop svikary nahian hai, doosare shabdoan mean brajakshetr ke vibhinn roop-vikalpoan mean se kuchh hi vikalp manak roop mean svikrit haian aur is manak roop ko braj ke kisi kshetr vishesh se poorn roop se jo dana sambhav nahian hai. adhik se adhik yahi kaha ja sakata hai ki, braj pradesh ke madhyavarti kshetr ki bhasha manak braj ka adhar banati hai. jis tarah merath ke as-pas boli jane vali boli (jise kauravi nam diya gaya hai) manak hindi se bhinn hai, kintu usaka vyakaranik dhaancha manak hindi ka adhar hai, usi tarah madhyavarti braj ka dhaancha manak braj ka adhar hai. manak braj aur sahityik braj ke bich bhi usi prakar ka antar hai, yah bhed vaky-vinyas, pad-vinyas aur ukti-bhangima ke staroan par bhi rekhaankit hota hai. yah to bhasha vijnan ka mana hua siddhant hai ki, sahityik bhasha aur samany bhasha mean antar prayojanavash ata hai aur chooanki sahityik bhasha apane sandesh se kam mahatv nahian rakhati aur usamean bar-bar duharaye jane ki, naya arth udabhavit karane ki kshamata apekshit hoti hai, usamean manak bhasha ki yantrikata apane ap toot jati hai, usamean ek-dishiyata ke sthan par bahudishiyata a jati hai aur shabd-chayan, vaky-vinyas, pad-vinyas sab is prayojan ko charitarth karane ke lie kuchh n kuchh badal jate haian. kintu isaka yah arth nahian hai ki vyakaran badal jata hai ya shabd kosh badal jata hai, keval vyakaran aur shabd ke kary badal jate haian, kyoanki donoan atirikt soddeshyata se vidyut chalit kar diye jate haian.
janamanas ki bhasha
[[chitr:Krishna-2.jpg|thumb|bansi bajate hue krishna]] achary ramachandr shukl ne hindi sahity ke itihas mean thik hi kaha hai ki, gitikavy ki rachana ke lie brajabhasha ka vyavahar sarvavyapi tha, jo nirgunapanthi sant kavi upadesh ki bhasha ke lie kh di boli par adharit sadhukk di bhasha ka prayog karate the, ve hi gey padoan ki rachana karate samay brajabhasha ka prayog hi pray: karate haian. isi tarah prabandhakavy likhate samay bhale hi adhikatar logoan ne poorvi kshetr mean avadhi bhasha, pashchim kshetr mean diangal ka prayog kiya, kintu gey padoan ya muktakoan ki rachana karate samay poorv ya pashchim har ek pradesh ke kavi brajabhasha ka adhyayan karate haian. ek prakar se brajabhasha hi muktak kavy bhasha ke roop mean uttar bharat ke bahut b de hisse mean ekamatr many bhasha thi. usaki vishayavastu shri krishna prem tak hi simit nahian thi, usamean sagun-nirgun bhakti ki vibhinn dharaoan ki abhivyakti sahaj roop mean huee aur isi karan brajabhasha janasadharan ke kanth mean bas gee. ek aangrezi adhikari mejar t aaumas duerabrootan (1814) ne ‘salekshan fr aaue di p aaupular poyatri aauf di hindooj’ namak pustak mean nirakshar sipahiyoan se lokapriy padoan ka sangrah kiya aur unaka aangrezi mean anuvad kiya. is sangrah mean sankalit muktakoan mean adhikatar dohe, kavitt aur savaiye haian, jo brajabhasha ke prasiddh kaviyoan ke dvara rachit haian. sabhi saral hoan, aisi bat nahian, keshavadas ke bhi chhand is sankalan mean haian. isase yah bat spasht pramanit hoti hai ki, maukhik parampara se brajabhasha ke chhand door-door tak phaile aur logoan ne unhean ras aur chav se kanthasth kiya. unake arth par vichar kiya aur unhean apane dainik jivan ka ek aang banaya. is mayane mean sahityik brajabhasha ka bhagy aj ki sahityik hindi ki apeksha adhik sprihaniy hai.
saanskritik ekata ki k di
bhakti ki dhara ko alaukik manana hi galat hai, usi prakar ritikalin kavita ko darabari kavita ya ek ruandhe hue jivan ki kavita manana bhi galat hai. donoan kavitaoan ki bhoomi lok hai aur isi karan donoan mean abhivyakti aur varny-vishay donoan hi staroan par samany jivan ko mukhy adhar mana gaya hai. isalie bimb adhikatar kuchh ek apavadoan ko chho dakar samany jivan ke hi brajabhasha sahity mean milate haian aur isilie brajabhasha kavy mean tarah-tarah ke theth muhavare milate haian, jo us kavy ke saundary ko vishesh dipti pradan karate haian. udaharan ke lie rasakhan ki yah pankti, ‘varahi goras bechan jahu ri mai lean moo d chadhai jin mau di’, jahaan moo d chadhane ka muhavara theth braj gaanv se liya gaya muhavara hai. bhikharidas ki is pankti mean aya muhavara ‘va amariya ne ram-ram kahi hai’ avadhi kshetr ke theth prayog ke dvara ek atmiy amantran ka svar jagaya gaya hai ya bodha ki is pankti mean ‘kavi bodha n chau sari kabahooan nitahi haraba sau hiraibau karai’, jangal mean kho jane vale pashuoan ki tarah ek asahay sthiti ka bodh karaya gaya hai. brajabhasha kavy ki yatra jitani ekaangi mani jati hai, utani ekaangi hai nahian. usamean ek bindu par svar avashy hi milata hai, vah bindu hai, tarah-tarah ke bhedoan aur alagavoan ko bisarakar ek samany bhav-bhoomi taiyar karana. isi karan brajabhasha kavita hindoo, musalaman, sikkh, eesaee tak vyapt huee. keval chhand aur savaiya likhane vale musalaman kaviyoan ki sankhya dedh sau se oopar hai. [[chitr:Maithili-Sharan-Gupt.jpg|thumb|maithilisharan gupt]] unnisavian shatabdi ke ek musalaman adhyapak hafijulla ne vishay var chayan ke ek hazar kavitt-savaiyoan ka sankalan taiyar karake chhapaya. uttar bharat ke sangit mean chahe dhrupad dhamar mean, chahe khyal mean, chahe thumari mean ya dadare mean, sarvatr hindoo-musalaman sabhi prakar ke gayakoan ke dvara brajabhasha ka hi prayog hota raha aur aj bhi jise hindustani sangit kaha jata hai, usake oopar brajabhasha hi chhayi huee hai. isaka karan keval sangit ka varny-vishay pyar hi nahian hai, isaka karan ek saman bhav-bhoomi ki talash hai. madhyayug aur uttar madhyayug ke chitrakaroan ne bhi brajabhasha kavy se prerana li hai, jaisa ki pahale hi kaha ja chuka hai, kushth ne brajabhasha ki kavita bhi ki. desh ki saanskritik ekata ke lie brajabhasha ek zabardast k di char shatabdiyoan se adhik samay tak bani rahi aur adhunik hindi ki vyapak sarvadeshiy bhoomika isi sahityik brajabhasha ke karan sambhav huee hai.
brajabhasha sahity ka koee alag itihas nahian likha gaya hai, isaka karan yah hai ki hindi aur brajabhasha do sattaean nahian haian. yadi do haian bhi to, ek-doosare ki poorak haian. parantu jis prakar ki alp parishram se vidya prapt karane ki pravritti zor pak dati ja rahi hai, jis tarah ka sankirn upayogitavad logoan ke man mean ghar karata ja raha hai, usamean ek pravritti spasht roop se dikhaee p dati hai, ki hindi sahity ko yadi padhana-padhana hai to, use shridhar pathak ya maithilisharan gupt se shuroo karana chahie. yah kitana b da atmaghat hai, use batalane ki avashyakata nahian hai, kyoanki sahity ya sanskriti mean is prakar ki vichchhinnata tabhi ati hai, jab koee jati apane bhav-svabhav ko bhoolakar poorn roop se das ho jati hai. hindustan mean aisi sthiti kabhi nahian ayi, aj a sakati hai, yadi is prakar vichchhed karane ka prayatn ho.
brajabhashi gey pad rachana
[[chitr:Gitawali.jpg|thumb|gitavali]] chandidas, vidyavati tatha govindasvami ko chho dakar gey pad rachana par brajabhasha ka akshunn adhikar hai. tulasidas ji ne svayan bhinn prayojanoan se bhinn-bhinn prakar ki bhasha ka prayog kiya. avadhi mean unhoanne ramacharitamanas likha. brajabhasha mean vinay-patrika, gitavali, dohavali, krishna-gitavali likhi, theth avadhi mean unhoanne parvati-mangal, janaki-mangal likha aur yahi nahian sahityik brajabhasha ke bhi anek roop unhoanne prastut kie. stutiyoan ke lie tatsam bahul bhasha ka upayog karane mean unhean yah akarshan hua ki ye stutiyaan ek vishesh prakar ki garima ka prabhav utpann kar sakeangi. kintu atm-nivedan ki bhasha ko unhoanne tadbhav bahul rakha, jisase unaka atm-nivedan samany jan ke atm-nivedan ke samip ho. brajabhasha sahity ke dvitiy charan ki yah visheshata hai ki usamean vibhinn prakar ke sampreshanoan, vibhinn prakar ki shaili prayuktiyoan ka avishkar aur vikas kiya gaya hai. is drishti se brajabhasha ko sahity ki bhasha banane mean is kal ke rasasiddh kaviyoan ki b di zabardast bhoomika hai. sabase adhik shrey is vishay mean sooradas ko diya jana chahie. soor brajabhasha ke pahale kavi haian, jinhoanne isaki srijanatmak sambhavanaoan ki sabase adhik sarthak khoj ki aur jinhoanne brajabhasha ko gati aur loch dekar isaki yantrikata to di. soor ke bad brajabhasha mean parishkar ya saj-sanvar ya nikhar ke prayatn to avashy hue aur brajabhasha ki kavy dhara ek lambe arase tak gatishil aur vikasashil kavy dhara bani rahi, par soor ki brajabhasha mean jo pranavatta milati hai, vah us matra mean anyatr nahian milati. isake do mukhy karan haian, ek to yah ki soor ne lila ke mohak aur drishy vitan ko shravy se bhi adhik gey roop mean parivartit karane ka prayatn kiya, is karan usamean natakiy aroh-avaroh apane ap aya. doosara karan yah hai ki soor ke lie bhasha sadhan thi. sadhy nahian aur sadhan ka abhyas unhoanne itani lambi avadhi tak kiya ki vah sadhan ho gaya aur vah bhasha bhi sahaj ho gee.
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tika tippani aur sandarbh
sanbandhit lekh